Hieracas, an Egyptian teacher

Hieracas (Hierax), an Egyptian teacher, from whom the sect of
Hieracitae took their name. Our knowledge of him is almost entirely derived from
Epiphanius (Haer. 67, p. 709), who states that he was contemporary with
the Egyptian bp. Meletius and Peter of Alexandria, and lived under Diocletian's
persecution. This agrees very well with the notice of him by Arius (vide infra),
so that he may be placed at the very beginning of the 4th cent. Epiphanius treats
him with more respect than other founders of heretical sects, and is willing to
believe that he practised asceticism bond fide, which, in the case of his
followers, he counts but as hypocrisy. According to Epiphanius, Hieracas lived
at Leontopolis, in Egypt, abstaining from wine and animal food; and by his severity
of life and the weight of his personal character did much to gain reception for
his doctrines, especially among other Egyptian ascetics. He had great ability
and learning, being well trained in Greek and Egyptian literature and science,
and wrote several works in both languages. Epiphanius ascribes to him a good
knowledge of medicine, and, with more hesitation, of astronomy and magic. He practised
the art of calligraphy, and is said to have lived to 90 years of age, and to have
retained such perfect eyesight as to be able to continue the practice of his art
to the time of his death. Besides composing hymns, he wrote several expository
works on Scripture, of which one on the Hexaemeron is particularly mentioned.
It was, doubtless, in this work that he put forward a doctrine censured by Epiphanius,
viz. the denial of a material Paradise. Mosheim connects this with his reprobation
of marriage, imagining that it arose from the necessity of replying to the objection
that marriage was a state ordained by God in Paradise. Neander, with more probability,
conceives that the notion of the essential evil of matter was at the bottom of
this as well as of other doctrines of Hieracas. This would lead him to allegorize
the Paradise of Genesis, interpreting it of that higher spiritual world from which
the heavenly spirit fell by an inclination to earthly matter. This notion would
also account for a second doctrine, which, according to Epiphanius, he held in
common with Origen, viz. that the future resurrection would be of the soul only,
not of the material body; for all who counted it a gain to the soul to be liberated
by death from the bonds of matter found it hard to believe that it could be again
imprisoned in a body at the resurrection. The same notion would explain the prominence
which the mortification of the body held in his practical teaching; so that, according
to this view, Hieracas would be referred to the class of Gnostic ENCRATITES.
The most salient point in his practical teaching was, that he absolutely condemned
marriage, holding that, though permitted under the old dispensation, since the
coming of Christ no married person could inherit the kingdom of heaven. If it
was objected that the apostle had said, "marriage is honourable in all," he appealed
to what the same apostle had said "a little further on" (I. Cor. vii.),
when he wished all to be as himself and only tolerated marriage" because of fornication,"
i.e. as the lesser of two evils. Thus it appears that Hieracas believed
in the Pauline origin of Hebrews, and his language seems to indicate that
in his sacred volume that epistle preceded I. Corinthians. He received also the
pastoral epistles of St. Paul, for he appeals to
I. Tim. ii. 11 in support of another of his doctrines, viz.
that children dying before the use of reason cannot inherit the kingdom of heaven;
and asks if he who strives cannot be crowned unless he strive lawfully, how can
he be crowned who has never striven at all? Arius, in his letter to Alexander
in defence of his views concerning our Lord's Person (Epiph. Haer. 69,
7, p. 732; Athan. de Syn. i. 583; Hilar. de Trin. vi. 5, 12), contrasts
his own doctrine with that of Valentinus, of Manichaeus, of Sabellius, of Hieracas;
and presumably all these teachers, by rejection of whom he hopes to establish
his own orthodoxy, were reputed as heretics. Hieracas, according to Arius, illustrated
the relation between the first two Persons of the Godhead by the comparison of
a light kindled from another, or of a torch divided into two, or, as Hilary understands
it, of a lamp with two wicks burning in the same oil.

His doctrine concerning the Holy Spirit is more questionable. He was influenced
by the book of the Ascension of Isaiah, which he received as authoritative. In it
Isaiah is represented as seeing in the seventh Heaven, on the right and left hand
of God respectively, two Beings like each other, one being the Son, the other the
angel of the Holy Spirit Who spake by the prophets. Hieracas inferred that the latter
Being, Who makes priestly intercession with groanings that cannot be uttered, must
be the same as Melchisedek, who also was "made like unto the Son of God," and "who
remaineth a priest for ever." These tenets are ascribed to Hieracas by Epiphanius,
whose account is abridged by Augustine (Haer. 47), by Joannes Damascenus
(66), and by "Praedestinatus" (47). The continued existence of the sect is assumed
in a story told by Rufinus (Hist. Mon. 28, p. 196) of Macarius, who, when
he had failed to confute the cunning arguments of a Hieracite heretic to the satisfaction
of his hearers, vanquished him by successfully challenging him to a contest as to
which could raise a dead body. Rufinus does not make the story turn on the fact
that Hieracas denied the resurrection of the flesh.